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उपनिषद् · Gāruḍa 2.3
॥
देवनागरी
ओं नमो भगवते महागरुडाय विष्णुवाहनाय त्रैलोक्यपरिपूजिताय वज्रनखवज्रतुण्डाय वज्रपक्षालंकृतशरीराय एह्येहि महागरुड विषं छिन्धिच्छिन्धि आवेशयावेशय हुं फट् स्वाहा
लिप्यंतरण (IAST)
oṃ namo bhagavate mahāgaruḍāya viṣṇuvāhanāya trailokyaparipūjitāya vajranakhavajratuṇḍāya vajrapakṣālaṃkṛtaśarīrāya ehyehi mahāgaruḍa viṣaṃ chindhicchindhi āveśayāveśaya huṃ phaṭ svāhā
शब्दशः अर्थ
संस्कृतIASTअर्थ
ओं नमः भगवते महा-गरुडायoṃ namaḥ bhagavate mahā-garuḍāyaom, homage to the Lord, the great Garuḍa
विष्णु-वाहनायviṣṇu-vāhanāyabearer of Viṣṇu
त्रैलोक्य-परिपूजितायtrailokya-paripūjitāyahonored by the three worlds
वज्र-नख-वज्र-तुण्डायvajra-nakha-vajra-tuṇḍāyadiamond-clawed, diamond-beaked
वज्र-पक्षा-अलंकृत-शरीरायvajra-pakṣā-alaṃkṛta-śarīrāyawhose body is adorned with diamond wings
एहि एहि महा-गरुडehi ehi mahā-garuḍacome, come, great Garuḍa
विषं छिन्धि छिन्धिviṣaṃ chindhi chindhisever the poison, sever
आवेशय आवेशय हुं फट् स्वाहाāveśaya āveśaya huṃ phaṭ svāhāenter, enter — hum phaṭ svāhā
अनुवाद
«Om, homage to the Lord, the great Garuḍa, bearer of Viṣṇu, honored by the three worlds, diamond-clawed, diamond-beaked, whose body is adorned with diamond wings: come, come, great Garuḍa! Sever the poison, sever it! Enter, enter — hum phaṭ svāhā».
संस्करण
fe04e7c496e1 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The mantra is repeated in shortened form, and it is worth noting what remains after shortening. What remains is: the name, the bow, “come,” and “enter.” That is, when a charm is compressed, description falls away first, and address holds on last.
This detail, to my mind, deserves attention and confirms what we noted reading the Dattātreya (1.6): the main thing in a mantra is the call. Let us add the phrase viṣṇu-vāhana, “bearer of Viṣṇu,” which stands here as the second name. It is, in essence, the sole ground on which Garuḍa is invoked at all: he is not strong by himself, but strong through the one he carries.
The Vaiṣṇava side underscores this and states it through its general rule about vibhūti, “manifestations”: every power belongs to someone, and stands for nothing by itself. Let us add what follows from this for reading this whole book. If Garuḍa is strong by the one he carries, then this charm, for all its ferocity, is, in essence, an address to Viṣṇu through a servant.
And addressing through a servant is held, in this literature, more reliable than addressing directly: it is easier to ask of a servant, and the servant intercedes. This rule was cited reading the Varāha (5.34), where Śrī was spoken of as intercessor; and here it is applied to Garuḍa.